Naso 5775

Naso is the longest parsha of the year, mainly due to the sacrifices brought by the 12 Nesi'im (princes). The Torah begins to list each nasi and his sacrifice starting with Nachshon ben Aminadav. However, he's the only one not called nasi in the verse. Why was his title left out? The Or Hachaim explains that Nachshon was fit to bring a sacrifice even if he wasn't a nasi (unlike the other 11). Secondly, Nachshon saw himself as one of the people and not as their leader. The Torah saw it fit to leave out his title because of his righteousness and humility. After all, he showed his trust in Hashem as he walked into the Sea of Reeds up to his nose.

Acharei Mot-Kedoshim 5775

Of the many commandments in Parshas Kedoshim, the Torah warns us about cheating in business and immoral relations. The Gemara in Bava Basra (88b) compares the two sins and concludes that cheating is business is worse. How so? The Gemara answers that one can do teshuvah for immoral relations, but cannot do teshuvah for cheating in business. Rashi and Tosafos add that when one steals from a community, it is impossible to return money to each individual and therefore an incomplete teshuvah.

Tazria-Metzora 5775

These two parshiyos describe the illness known as Tzara'as, loosely translated at leprosy. A person inflicted with Tzara'as is called a Tzarua. This is made up of two words: "motzi rah," it brings out a person's bad actions. Tzara'as reveals the inner rotting of a person's soul. What sins does a person do that causes him/her to be inflicted? The Kli Yakar brings down three sins that the parsha hints to: haughtiness, greed, and lashon harah. The "s'eis" represents haughtiness, the "sapachas" represents greed, and the "baheres" represents lashon harah.

Vayikra 5775

Vayikra as a whole deals with the numerous sacrifices given for any occasion. This week's parsha talks about the sacrifices brought for sinning. The Torah lists the sacrifices given by a Kohen, an individual, a community, and a "nasi," (a leader). When discussing the first three, the Torah uses the word "if." However, when discussing the nasi, the Torah says "when." The Seforno explains why there is a change. The nasi will sin because of the political power and control he has. It will surely corrupt him and cause him to sin. The Torah is teaching us that one in power must stay true to his values and not become corrupt. If he does, he must be humble and admit to his wrongdoing.

Vayak'hel-Pekudei 5775

The laver in which the kohanim would wash their hands was made of the women's bronze mirrors. The Kli Yakar explains that the water taken from the laver was also used to determine if a woman was unfaithful to her husband. By contributing to the laver, the women wanted to show that they would always be faithful. Secondly, water acts like a mirror. You can see your reflection and see if you look good or not; so too the water from the laver would determine if a woman is faithful or not.

Tetzaveh 5775

The 8 pieces of clothing worn by the Kohen Gadol were to atone for 8 different sins. These include the 3 cardinal sins (immorality, murder, and idolatry), lashon harah, and 4 character flaws that lead to other sins (such as haughtiness and injustice).
The Kli Yakar ties in the idea of how King Achashverosh tried to harness the power of these clothes. The Gemara in Megillah mentions how he wore all 8 pieces to the party he had at the beginning of the Purim story. Achashverosh thought that by wearing them, he would be protected from Divine punishment. However, he erred in thus regard since they only provide protection only when the Kohen Gadol wears them.

Mishpatim 5775

In 23:2, the Torah tells us of an idea about going by the majority in different cases, but not for the wrong reason. The Ohr Hachaim has an interesting explanation. A simple majority was not enough to convict someone. For example, if there was a unanimous vote of guilty, there would be no conviction. Let's say that 22 judges vote guilty and the last judge wants to also; but if he does, there would be no conviction. He then decides to intentionally vote innocent for a conviction to take place. Alternatively, if the last judge thinks the ruling should be innocent he will intentionally vote guilty and nullify the conviction. The Torah is therefore teaching that you can't use your vote for your own intention.